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Journal articles on the topic 'Parishes of St'

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Published: 29 July 2024
Last updated: 30 July 2024

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1

Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 8)." Civitas et Lex 38, no. 2 (May 14, 2023): 7–18. http://dx.doi.org/10.31648/cetl.8653.

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The article presents seven parishes and churches from the area of the city of Giżycko. They are: St. Bruno, St. Casimir the Prince, St. Anna, St. Maximilian Maria Kolbe and the Holy Spirit, the Paraclete.
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2

Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 7)." Civitas et Lex 37, no. 1 (February 20, 2023): 7–16. http://dx.doi.org/10.31648/cetl.8532.

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The article presents parishes and churches: St. John Paul II in Ełk, Assumption of the Blessed Virgin Mary in Filipów, St. Maximilian Maria Kolbe in Gawrych Ruda, St. Anthony of Padua in Gąski, St. Anna in Giby.
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3

de Almeida, Juscidalva Rodrigues, Gustavo Benedito Medeiros Alves, Reginaldo de Oliveira Nunes, and Teresa Dias. "Despite Being Distinguished as the 2020 European Green Capital, Lisbon Has Lost Public Green Areas over the Previous Decade." Sustainability 14, no. 19 (September 25, 2022): 12112. http://dx.doi.org/10.3390/su141912112.

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With the objective of assessing Lisbon’s environmental improvement and sustainable development, we measured the changes in Lisbon’s vegetation cover over the 2010–2020 timeframe considering three categories: public green areas (PGA), street trees (ST), and urban green infrastructure (UGI). We calculated the vegetation cover (m2), vegetation cover per resident (m2 person−1), and % of vegetation cover. PGA and ST covers were made available by the municipality, while UGI cover was estimated from the NDVI calculated from multispectral satellite images (Landsat 7–8). Since only the PGA cover decreased 2% (the ST and UGI covers increased 38% and 5%, respectively), Lisbon has lost PGA over the previous decade. The values of PGA per resident were below the minimum value of 12 m2 person−1 at the city scale and in most parishes (19 parishes out of 24 in 2020). While the values of % of UGI were above the desired value of 30% at the city scale, in 2020 there were three parishes with values below the minimum of 5%. This information is important to prioritize measures that promote sustainable urbanization in those parishes. Our study raised many questions, suggesting the need to standardize the methods for measuring the urban vegetation.
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Różański, Mieczysław. "Parafie posługi duszpasterskiej księdza Adama Lepy." Łódzkie Studia Teologiczne 23, no. 2 (June 28, 2023): 107–16. http://dx.doi.org/10.52097/lst.2023.2.107-116.

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During his pastoral ministry, Father Adam Lepa was directed to four parishes. Each of them had its own pastoral specifics. In the first two of these, St Adalbert’s parish in Dobroń and the Transfiguration of the Lord parish in Łódź, he served as vicar. In the other two, St Ursula’s and the Assumption of the Blessed Virgin Mary parishes in Łódź, he held the office of parish priest. In St Ursula’s parish he was the first parish at the pre-existing pastoral centre, and the second parish he took over as parish priest was the oldest parish in Łódź.
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Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 9)." Civitas et Lex 39, no. 3 (August 22, 2023): 7–19. http://dx.doi.org/10.31648/cetl.8902.

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6

Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 5)." Civitas et Lex 35, no. 3 (July 18, 2022): 61–73. http://dx.doi.org/10.31648/cetl.7229.

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The article presents parishes and churches: Our Lady of Częstochowa in Drygały, St. Andrzej Bobola in Dubeninki, St. Adalbert in Ełk (cathedral), the Sacred Heart of Jesus in Ełk and St. Rafał Kalinowski in Ełk.
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7

Andreev, A. "Calvi nist population of Saint Petersburg in the first half of the 18th century acc ording to the registers of Church parishes." Bulletin of the South Ural State University Series «Social Sciences and the Humanities» 20, no. 04 (2020): 14–23. http://dx.doi.org/10.14529/ssh200402.

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The article presents the results of new study of the St. Petersburg foreigners’ database compiled on the basis of register of Petersburg Calvinist parishes for the first half of the 18-th century. It identifies the national and social structures of Calvinist population, determines some demographic indicators (such as child mortality, national and religious parameters of kinship, the percentage of illegitimate children). The author believes that in the mid-1730s there were more than two hundred adult Calvinists of both sexes in St. Petersburg. The Calvinist population of the capital was approximately 40 % Dutch, 30 % Germans, 20 % French, and 8 % English. It was found that among the St. Petersburg Calvinists there were many people of intellectual professions, such as doctors, scientists, and teachers, who made up at least 7 % of all men in the parishes. The social composition of these parishes was not homogeneous, but it was balanced, because the main categories of city dwellers (artisans, merchants, and military personnel), judging by their minimal shares, were distributed evenly. The article suggests that interethnic and interfaith ties of the St. Petersburg Calvinists contributed to the large-scale Western European acculturation for many Russians without their traveling abroad.
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8

Reynolds, Susan Bigelow. "Fieldwork in Ecclesial Borderlands." Exchange 48, no. 3 (July 19, 2019): 225–35. http://dx.doi.org/10.1163/1572543x-12341527.

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Abstract Roman Catholic parishes in the United States are steadily becoming more diverse. This article examines St. Mary of the Angels, a small, urban, economically marginal, highly diverse Roman Catholic parish in Boston, as a case study in the question of how researchers might approach the tension between cultural dynamism and structural stability at the heart of multiethnic parish life. Attending to the ways in which parishioners articulated their decisions to belong to St. Mary’s, I demonstrate how their renegotiation of the relationship between parish, place, and belonging reflects broader dynamics underway in U.S. Catholicism. I propose the metaphor of the ecclesial borderland as lens through which to interpret parishes where multiple cultural subcommunities coexist and converge.
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9

Guzewicz, Wojciech. "Kościoly i parafie diecezji ełckiej (cz. 6)." Civitas et Lex 36, no. 4 (December 8, 2022): 63–74. http://dx.doi.org/10.31648/cetl.7230.

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The article presents seven parishes and churches from the area of the city of Ełk. They are: Christ the Servant, Bl. Karolina Kózkówna, the Blessed Virgin Mary, Queen of the Apostles, St. John the Apostle and Evangelist, St. Thomas the Apostle, the Holy Spirit and God's providence.
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10

Mitchell, A., E. Steib, A. King, S. O’Rourke, K. Gauthreaux, and J. N. Beck. "Distribution of mercury in lichens across St. Charles, St. James, and St. John Parishes, Louisiana." Microchemical Journal 64, no. 3 (May 2000): 271–76. http://dx.doi.org/10.1016/s0026-265x(00)00002-3.

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11

Laitila, Teuvo. "From Russian Guberniya to Part of Finland: The Legislative Position of the Orthodox Church and People in the Grand Duchy of Finland in the Nineteenth Century." Chronos 21 (April 30, 2019): 7–34. http://dx.doi.org/10.31377/chr.v21i0.481.

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What is today the Republic of Finland, had since the twelfth century been more or less a part of Sweden. In 1807 Russia promised to support the French supremacy policy in Western Europe in return for French support for the Russian seizure of Finland. A year later, Russia invaded Finland and occupied the whole country. In the 1809 Treaty of Fredikshamn (in Finnish, Hamina), Finland was annexed to Russia as an autonomous Grand Duchy. Three years later the southeastern part of Finland, the so-called 'Old Finland, or what in Russian was called the guberniya of Vyborg (in Finnish, Viipuri) — a territory Russia had taken between 1721 and 1743 — was incorporated into the rest of Finland. An overwhelming majority of around twenty-five to thirty thousand Orthodox people2 on Finnish soil lived in that territory, particularly in the Finno-Russian border area called Karelia. Administratively they were part of the Metropolinate of St Petersburg, although their closest superior was the Spiritual Board (later Consistory) at Vyborg (a town close to St Petersburg). At the local level they were divided into eight Finnish or Karelian-speaking parishes. In addition, there were three Russian-speaking parishes consisting of a few thousand members. During the nineteenth century, new parishes were established so that in 1890, there were 26 parishes with nearly 51 000 members, of which some one-fifth were Russian-speaking
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12

Reimers, Robert S., Andrew J. Englande, Brady K. Skaggs, Gordon C. Austin, and Peter M. Smith. "Residuals Management Program for Orleans and St. Bernard Parishes." Proceedings of the Water Environment Federation 2009, no. 3 (January 1, 2009): 741–58. http://dx.doi.org/10.2175/193864709793846051.

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13

Budziałowska, Agnieszka, and Magdalena Górna. "Na co umierali poznaniacy? Analiza przyczyn zgonów w zróżnicowanych ekologicznie i kulturowo dzielnicach Poznania." Przegląd Archiwalno-Historyczny 1 (2014): 151–62. http://dx.doi.org/10.4467/2391-890xpah.14.010.14871.

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Dziewiętnastowieczny Poznań był miastem zaniedbanym pod względem komunalnym i przeludnionym. Utworzenie fortyfikacji wokół Poznania dodatkowo hamowało jego rozwój przestrzenny. Poza murami twierdzy nie było takiego skupiska ludności, jak w śródmieściu, ale za to problem stanowiła bieda oraz ograniczony dostęp do opieki medycznej. Celem niniejszego opracowania jest wykazanie zróżnicowania w przyczynach zgonów oraz ich ekologiczno-kulturowego uwarunkowania wśród poznaniaków z wybranych dzielnic miasta. Dane o przyczynach zgonów zaczerpnięto z ksiąg zgonów dla 4 katolickich parafii: św. Marcina, św. Rocha, św. Marii Magdaleny i św. Małgorzaty. Księgi zdeponowane są w Archiwum Państwowym w Poznaniu. Dla wymienionych parafii obliczono procentowy rozkład przyczyn zgonów w 4 kategoriach wiekowych zmarłych: 0-1 miesiąc, 2 miesiące-1 rok, 2-14 lat oraz 50+. Różnice w częstościach przyczyn zgonów pomiędzy parafiami weryfikowano testem u. W XIX-wiecznym Poznaniu głównym regulatorem umieralności były choroby zakaźne. Najwięcej zgonów wywołanych szkarlatyną, kokluszem, ospą, odrą i tzw. „wysypkami” (prawie 12%) odnotowano w ubogiej parafii św. Małgorzaty. Odsetek zgonów na cholerę był najmniejszy w podmiejskiej parafii św. Rocha i wynosił jedynie 2%. W parafii św. Rocha i św. Marcina chorzenia neurologiczne stanowiły odpowiednio 13,6% i 25,7% wszystkich zgonów. Najczęstszą przyczyną zgonów w parafii św. Rocha była słabość - śmiertelność z jej powodu osiągnęła poziomu prawie 23% wszystkich zgonów. Pozostałe parafie charakteryzowały się znacznie niższym odsetkiem zgonów z przyczyn neurologicznych (od prawie 4% do 7,5%). Częstość zgonów na gruźlicę także różnicowała badane parafie. Najwięcej odnotowano ich w parafii ze śródmieścia (św. Marii Magdaleny) oraz w parafiach: św. Małgorzaty i św. Marcina, najmniej w parafii św. Rocha. Tę ostatnią z kolei wyróżniała wysoka śmiertelność z powodu tzw. gorączek. Rozbieżności w częstościach zgonów z wymienionych przyczyn pomiędzy ludnością z centrum miasta i tą z dzielnic podmiejskich wynikały z przyczyn ekologicznych i kulturowych, w tym z niskiego poziomu fachowej wiedzy na temat chorób, co ostatecznie przekładało się na ich błędne rozpoznawanie i diagnozowanie. What did the inhabitants of Poznań die of? The analysis of death causes in environmentally and culturally diversified districts of Poznań In the 19th century, Poznań was an overpopulated and municipally-wise neglected city. Additionally, the fortifications surrounding Poznań blocked its spatial development. Behind the city walls, population was much lower than in the downtown area. However, poverty and limited access to healthcare were the real problems. The aim of the article is to demonstrate selected causes of death in selected Poznan districts and the role of environmental and cultural factors in this subject. Data on death cases are derived from the church registers in 4 Roman Catholic parishes: St. Martin’s, St. Roch’s, St. Mary Magdalene’s and St. Margaret’s. These registers are deposited in the National Archive in Poznan. For the abovementioned parishes, death causes were presented in percentage values and categorized in four age groups: children up to one moth, children between 2 months and 1 year, children between 2 and 14 years and people over 50 years old. Differences that appear when it comes to the number of death causes among the parishes were verified with the u test. In the 19th century, in Poznań the most common mortality regulator were infectious diseases. The largest number of deaths caused by scarlet flu, pertussis, smallpox, measles and the socalled “rashes” (almost 12%) was registered in a poor St.Margaret’s parish. The cholera death toll was the smallest in the suburban St. Roch’s parish – only 2% of deaths were caused by it. In St. Roch’s and St. Martin’s parishes, neurological diseases were responsible for 13.6% and 25.7% of all the deaths respectively. The most common death cause in St. Roch’s parish was weakness – weakness-related mortality reached 23% of all deaths. All the other parishes had much lower mortality rate related to neurological diseases (from almost 4% to 7.5%). Number of tuberculosis- related deaths also differed among the parishes. The highest mortality was observed in the downtown parish (St. Mary Magdalene’s) and in St. Margaret’s and St. Martin’s. The lowest – in St. Roch’s. However, St. Roch’s had a high mortality rate caused by the so-called fevers. Environmental and cultural factors, e. g. poor medical knowledge and therefore bad identification and diagnosis, influenced the fact that people from the downtown area and people from the suburbs died from different reasons and at different times.
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14

Sharma, Ravindra, Keshaw Tiwari, Kristen Birmingham, Elan Armstrong, Andrea Montanez, Reneka Guy, Yvette Sepulveda, Veronica Mapp-Alexander, and Claude DeAllie. "Cysticercus fasciolaris in Brown Rats (Rattus norvegicus) in Grenada, West Indies." Journal of Parasitology Research 2017 (2017): 1–4. http://dx.doi.org/10.1155/2017/1723406.

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Cat is the definitive host of Taenia taeniaeformis (T. taeniaeformis). Cysticercus fasciolaris (C. fasciolaris), the larval stage of T. taeniaeformis, develops in small rodents which act as intermediate host. The aim of this study was to estimate the prevalence of C. fasciolaris in brown rats (Rattus norvegicus) in the densely human populated parishes, St. George’s and St. David’s of Grenada, West Indies. One hundred and seventy rats were trapped near the residential areas from May to July, 2017 and examined for C. fasciolaris in their liver. Of the 170 rats 115 (67.6%, CI 95% from 60.1 to 74.6) were positive for the larval stage of T. taeniaeformis. One to three cysts were observed in each liver, containing a single larva in each cyst. The prevalence was 77.9% in St. George and 59.1% in St. David which is a significant difference (p<0.05) between the two parishes under study. Based on gender, prevalence in males was 60.9% and females 74.7%. Significant difference was observed between young and adult rats (p=0.03). Prevalence in young rats was 45.0% compared to adults (70.7%). Further study of risk assessment in the cat population in areas of the present research is strongly suggested.
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15

Schmidinger, Thomas. "Profiting from Crisis? Catholic Traditionalism during the COVID-19 Pandemic." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 8, no. 2 (December 6, 2022): 466–86. http://dx.doi.org/10.30965/23642807-bja10056.

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Abstract During the COVID-19 pandemic, traditionalist Catholic communities have been able to draw worshippers from mainstream parishes that restricted services, thereby profiting from the crisis. In addition, they have used pandemic conditions to advance an ultra-conservative strain of Christian theology that foregrounds the role of believers in the Ecclesia militans or “militant Church” by rejecting (in part) state-imposed measures against the pandemic and propagating a critique of vaccination in line with decades of mobilization against abortion and secularism. The paper focuses on the largest of these communities, the Priestly Fraternity of St. Pius X and the Priestly Fraternity of St. Peter. Focusing mainly on Austria, it details how these communities have sought to leverage the crisis to court worshipers from mainstream parishes and advance their long-term strategic ambitions to destabilize the post-Second Vatican Council status quo within the Roman Catholic Church.
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Y. Rudi Kriswanto and Ignatius Trisna Setiadi. "PERAWATAN DAN KEAMANAN ARSIP RAHASIA GEREJA: STUDI KASUS DI PAROKI ST. ANTONIUS KOTABARU, PAROKI KRISTUS RAJA BACIRO, DAN PAROKI ST. YOHANES RASUL PRINGWULUNG." Jurnal Pustaka Budaya 7, no. 1 (January 28, 2020): 10–17. http://dx.doi.org/10.31849/pb.v7i1.3334.

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This paper will provide an overview of how the security and persevation of the Church’s secreat archive. This case study was conducted in three parishes; St. Antonius, Kotabaru, St. John the Apostle, Pringwulung, and Christ the King, Baciro parish. The reason for the election of these three parishes is because they are interconnected in history. This research is descriptive research using qualitative approach method. Data collection techniques used were in depth interviews with staff and Priest. The collected data were analyzed by comparing how the security and perservation of the secret archives were conducted in all three places. The case study results are discussed in four sections: the secret archive storage space, storage and access rights, the maintenance of the secret archive and the prevention of the destruction of the secret archives of the Church. Treatment of secret archives, new to the stage of how to make good and neat arrangements, numbering (catalog). Another treatment effort is the prevention of damage by inserting the file in plastic. Standarization of mamp storage space.
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17

Smuts, R. Malcolm. "The Court and Its Neighborhood: Royal Policy and Urban Growth in the Early Stuart West End." Journal of British Studies 30, no. 2 (April 1991): 117–49. http://dx.doi.org/10.1086/385977.

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The early Stuart period witnessed a startling transformation in the physical environment of the royal court. At James I's accession, Whitehall and the great courtier's palaces along the Strand still lay in an essentially rural landscape. To the south, Westminster was a compact town of perhaps 6,500 people, while to the north and east, the three Strand parishes of St. Martin's-in-the-Fields, St. Mary le Savoy, and St. Clement Danes contained another 6,000, mostly concentrated in a narrow ribbon along the Strand itself. North of the Strand, the landscape remained open except for a thinner ribbon along High Holborn. Covent Garden was a pasture and orchard, containing a number of fine timber trees, St. Martin's church was still literally “in the fields“ and Lincoln's Inn Fields comprised over forty acres of open land. Dairying and market gardening were going concerns over much of what soon became the West End. Only a few years before, St. Martin's parish had experienced an enclosure riot.On the eve of the Civil War, a continuous urban landscape extended from Temple Bar as far as Soho, and ribbons of development spread along both sides of St. James's Park, as far as Knightsbridge and Picadilly. The population of old Westminster had increased by about 250 percent, while the Strand area grew even more rapidly, with St. Martin's-in-the-Fields experiencing more than a fivefold increase to as many as 17,000 people. Had they been independent settlements, all three of the large West End parishes of St. Margaret's Westminster, St. Martin's-in-the-Fields, and St. Clement Danes would have ranked among the half dozen largest English provincial cities. In all, the western suburbs' population probably stood between 40,000 and 60,000.
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18

Cross, Claire. "The Genesis of a Godly Community: Two York Parishes, 1590–1640." Studies in Church History 23 (1986): 209–22. http://dx.doi.org/10.1017/s0424208400010627.

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The inside cover of the Elizabethan register of St John’s, Ousebridge, York contains the following entry: Memorandum that John Stoddart, clerk, began to serve in this parish of St John’s at Ousebridge end in August 1591 and doth still serve the same, who also did rule this same parchment book in such form and sort as it is, of his own proper cost, after that it was bought by James Cristalson, being churchwarden, in the year of the reign of Queen Elizabeth etc. 41, anno domini 1599 … price vii s.The corresponding register of the adjoining parish of All Saints, North Street, where Stoddart became the pluralist rector in March 1594, begins very similarly. These (at least for York) uniquely full registers, supplemented by a set of churchwardens’ accounts from St John’s and the eighty or so wills which can now be traced for the two parishes make it possible to chart the development of a loosely associated group of committed protestants in an area of central York which the arrival of a resident minister stimulated in both a positive and, less predictably, negative way. The story of voluntary religion which emerges is not one of high drama, faction-fighting, or even separation between the godly and the rest, but rather of a sustained and ultimately triumphant attempt of a minority to enrich the spiritual life of their parishes.’
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Kelly, James. "Review: The Vestry Records of the Parishes of St Catherine and St James, Dublin, 1657–1692." Irish Economic and Social History 33, no. 1 (September 2006): 121–22. http://dx.doi.org/10.1177/033248930603300133.

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Bello, Martin Adavize, Pius Muasa, and Elizabeth Ngozi Okpalaenwe. "Gossip and Interpersonal Relationship Among Adults in St. Matthew’s Felele and St. Theresa’s Ganaja Parishes Catholic Diocese of Lokoja Nigeria." International Journal of Research Publication and Reviews 5, no. 4 (April 11, 2024): 4424–28. http://dx.doi.org/10.55248/gengpi.5.0424.1034.

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Głębocki, Zdzisław. "Defending Polish Roman-Catholic Parishes in the Springfield, Massachusetts Diocese. Case study of two parishes: Stanislaus Kostka in Adams and Immaculate Conception in Indian Orchard." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 46, no. 1 (April 3, 2020): 285–308. http://dx.doi.org/10.36770/bp.431.

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The article outlines the conflict between the Roman-Catholic hierarchy and parishioners of two Polish churches in the Diocese of Springfield, Massachusetts: St. Stanislaus Kostka in Adams (established in 1902) and Immaculate Conception in Indian Orchard (established in 1904) who have opposed the decisions of the Bishop and subsequently have overturned them. The article traces its phases, investigates the historical and social contexts of the controversy, and attempts to diagnose the future of Polish Roman-Catholic parishes in the United States.
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Alsop, J. D. "Revolutionary Puritanism in the Parishes? The Case of St Olave, Old Jewry." London Journal 15, no. 1 (May 1, 1990): 29–37. http://dx.doi.org/10.1179/030580390793084966.

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Alsop, J. D. "Revolutionary Puritanism in the Parishes? The Case of St Olave, Old Jewry." London Journal 15, no. 1 (May 1990): 29–37. http://dx.doi.org/10.1179/ldn.1990.15.1.29.

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24

Comerford, Patrick. "Book Review: The Churchwardens’ Accounts of the Parishes of St Bride, St Michael Le Pole and St Stephen, Dublin, 1663–1702." Irish Theological Quarterly 86, no. 2 (April 14, 2021): 213–15. http://dx.doi.org/10.1177/00211400211002122c.

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Vorobieva, N. V. "OMSK AND TYUMEN DIOCESE UNDER ARCHBISHOP MAXIM (KROKHA)." Northern Archives and Expeditions 5, no. 3 (September 30, 2021): 38–53. http://dx.doi.org/10.31806/2542-1158-2021-5-3-38-53.

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The article reconstructs the diocesan history in the Omsk and Tyumen dioceses under Archbishop Maxim (Krokha) (1975–1986),. there was a significant increase in the education of the clergy of the diocese, the number of Orthodox parishes increased, and cathedrals and churches were reconstructed. The bishop's house was opened in Tyumen, overhauled, and received the status of an architectural monument of the Exaltation of the Cross Cathedral in Omsk, extensions to the St. Nicholas Church were made, St. Sophia Cathedral in Tobolsk was restored, under the guise of repair new churches were built in Isilkul and Tyukalinsk Omsk region. During the episcopacy of Archbishop Maxim (Krokha), the holy relics of St. John of Tobolsk were examined in 1975, Archbishop Maxim compiled a patericon of Siberian saints, with the blessing of the patriarch established the celebration of the Cathedral of Siberian Saints (June 10/23) and compiled services for the Moscow Metropolitan. St. Innocent (Veniaminov) and the Cathedral of Siberian Saints. The number of parishioners, the number of baptisms, funerals and the income of the Russian Orthodox Church has almost tripled in comparison with the beginning of the 1970s. As of June 1, 1985, 13 churches were operating in the Omsk diocese (of which 3 cathedrals), 21 priests, 3 deacons, 5 psalmists, 2 regents were registered. The material for the study was the primary materials of the Archives of the Omsk Diocesan Administration, as well as statistical reports of the representatives of the Council for Religious Affairs in the Omsk and Tyumen regions. Based on archival documents, the lists of the Orthodox clergy, monastics and parishes of the diocese have been reconstructed. The article examines the issues of anti-religious and atheistic propaganda, as well as tendencies that indicate the beginning of a change in church-state relations.
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Butler, David. "The Catholic London District in the Eighteenth Century." Recusant History 28, no. 2 (October 2006): 245–68. http://dx.doi.org/10.1017/s0034193200011274.

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The London of Challoner consisted only of some seven square miles, one square mile of which was, of course, the City of London. It can all be put onto some eight pages of the present A–Z map of London, which at the time of writing consists of 141 pages. John Rocques's map of London, on a scale of 200 feet to the inch, which he began in 1738 and finished in 1747, in its London Topographical Society format of 1982, perfectly illustrates the London of both Challoner and Defoe. The western extremities were at Marylebone, Knightsbridge and Chelsea, the eastern at Stepney, Limehouse and Deptford, the northern at Tottenham Court and Bethnal Green, while the southern limits were at Kennington and Walworth Common. The population of London was assessed by Wrigley in 1990 as c. 575,000 in 1700, as c. 675,000 in 1750 and as c. 959,000 in 1801. The 1767 papist returns indicated that most London Catholics lived in the parishes of St James and St Giles, within Westminster. Schwarz has pointed out the considerable social segregation in London, middle-class areas being in the west and central parts, with the poorer areas in the south and east. The St Giles area around Seven Dials going east to Bow Street and Drury Lane is reputed to have contained a third of the capital's beggars and to have been a notoriously criminal quarter. The Catholic numbers in Westminster were 7,724, the City numbers 1,492, with the Middlesex out-parishes having more than 2,000. The 1767 total for London, including the parishes to the south and east, comes to 12,320, clearly too low, as is the accumulated total for the London District of around 15,800. This gives about 3,500 for the London District outside the capital while Challoner's own figures give us a Catholic population of 5,261. If the errors in enumeration were the same in both areas (a large assumption), this enables us to guess that the 1767 figures could be corrected to about 18,500 London Catholics and about 24,000 for the whole District.
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Meehan, Barry. "'Unfortunately Romanesque' Two Churches of the 1840s in Hampshire." Hampshire Studies 75, no. 1 (November 1, 2020): 101–39. http://dx.doi.org/10.24202/hs2020008.

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The nineteenth century witnessed almost unprecedented church building activity in Hampshire. New district churches appeared in rapidly expanding urban parishes and most existing structures, including those in rural areas, underwent substantial restoration, refurbishment and enlargement. This paper compares two of these churches from the 1840s: St. Peter's, Southampton and St. Nicholas', Newnham. Despite their apparent differences, they share a number of characteristics in common, most obviously their Romanesque style and inclusion of a Rhenish helm spire. The history of their construction will be examined in the context of the contemporary revival of medieval ecclesiastical architecture and developments in Ecclesiology (the study of church buildings, furnishings and decoration). Consideration will be given to how the Rhenish helm came to be adopted at both churches and to what extent St. Peter's influenced the design and arrangements at Newnham. This article will also consider whether the same architect was involved.
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Drayton, Vonna Lou Caleb, Susanne B. Montgomery, Naomi N. Modeste, and Barbara A. Frye-Anderson. "The Health Belief Model as a Predictor of Repeat Pregnancies among Jamaican Teenage Mothers." International Quarterly of Community Health Education 21, no. 1 (April 2002): 67–81. http://dx.doi.org/10.2190/42ay-851c-pwya-mc31.

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This historical cohort study investigated whether dimensions of the expanded Health Belief Model (HBM), the theoretical framework most applicable to the Women's Center Jamaica Foundation (WCJF) Program for Adolescent Mothers, can be applied to predict the occurrence of repeat pregnancies among teen mothers. A random sample ( n = 260) of primiparous Jamaican adolescent mothers 16 years and under who gave birth in 1994 in the parishes of Kingston & St. Andrew, St. Catherine, and Manchester was selected from vital records and interviewed in 1998 for this study. Multivariate analyses indicated that in addition to WCJF program participation, perceived severity, perceived susceptibility, and perceived benefits were significant ( p < .05) independent predictors of repeat pregnancy. We recommend the HBM as a useful tool to identify participants who are more likely to experience one or more repeat pregnancies.
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Loh, P. M., Y. A. Twumasi, Z. H. Ning, M. Anokye, J. Oppong, R. Armah, C. Y. Apraku, and J. B. Namwamba. "ANALYZING THE IMPACT OF SEA LEVEL RISE ON COASTAL FLOODING AND SHORELINE CHANGES ALONG THE COAST OF LOUISIANA USING REMOTE SENSORY IMAGERY." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVIII-M-3-2023 (September 5, 2023): 139–45. http://dx.doi.org/10.5194/isprs-archives-xlviii-m-3-2023-139-2023.

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Abstract. Sea level rise poses risks to coastal areas which is increasingly rendering such areas susceptible to flood and shoreline retreat. Notably, coastal areas like Southern Louisiana located along the Gulf of Mexico has experienced endangering events of land subsidence due to flood inundations resulting from incessant distribution of hurricanes and tropical storms. This research therefore employed remote sensing data to analyze the impacts of sea level rise on coastal flooding and shoreline retreat along the coast of Louisiana. That is, by assessing Sentinel-2 imagery data to evaluate flood prone and flood extent areas particularly during the Louisiana floods and Hurricane Harvey. Based on this, the results show most of the inland parishes in coastal Louisiana such as Assumption, St. James, Livingston, Lafourche and Terrebonne were within high flood risk zones of about 9.3. These parishes also suffered severe damage in terms of affected croplands, potentially flooded areas and affected urban areas. On the other hand, most of the parishes in close proximity to the waterbodies such as the Gulf of Mexico were interestingly within low flood risk zones of about 6.1 suggesting proximity to waterbodies not being the only indicating factor of a flood prone area. This research also highlights that Louisiana's shorelines are rapidly receding at a rate that could result in the loss of one million acres of the state’s land in the next four decades. Hence, the results from this research are anticipated to contribute to sustainable shoreline setback plans and mitigative strategies to protect Louisiana's coast.
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CIAPPARA, FRANS. "Religion, kinship and godparenthood as elements of social cohesion in Qrendi, a late-eighteenth-century Maltese parish." Continuity and Change 25, no. 1 (May 2010): 161–84. http://dx.doi.org/10.1017/s0268416010000019.

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ABSTRACTThis micro-study examines the Maltese parish of St Mary's (Qrendi) in the second half of the eighteenth century. First it will be argued that – as in many other contemporaneous communities – migration to other parishes made its population extremely fluid. A second interest lies in the extent to which social distinctions and unruly behaviour further disrupted village solidarity. Finally there will be a consideration of the thesis that such unstable elements were counterbalanced by various integrative ties that bound the Qrendin together, such as charity, the obligations of neighbourliness and an intense devotion to the parish, kinship and godparenthood.
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31

Danylets, Yurii. "JOHN THE THEOLOGIAN THEOLOGICAL SEMINARY IN BITOLA AND SUBCARPATHIAN RUS: HISTORICAL CONNECTIONS, EDUCATIONAL PROCESS, GRADUATES." Scientific Herald of Uzhhorod University. Series: History, no. 2 (47) (December 20, 2022): 21–34. http://dx.doi.org/10.24144/2523-4498.2(47).2022.266567.

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The article investigates the historical ties of Subcarpathian Rus with one of the theological institutions in the Balkans - the St. John the Theologian seminary in Bitola. The deficient educational level of the Orthodox clergy in the early 1920s is characterized. The network of Orthodox seminaries in the Kingdom of Serbs, Croats, and Slovenes during this period is shown. Based on the documents of Serbian and Ukrainian archives, the stages of attracting students from Subcarpathian Rus to study in the Kingdom's secondary and higher spiritual and theological institutions are clarified. The role of the bishops-delegates of the Serbian Orthodox Church, who served the most for the departure of entrants to study in Macedonia, is assessed. For the first time in historiography, the names of the Transcarpathians who graduated from the seminary and were ordained as priests were established. The article also mentions other seminarians who were expelled for failure or transferred to other educational institutions. The article describes the seminary's curriculum, extracurricular activities, incentives system, and students' leisure time. The annual reports of the seminary also provide an opportunity to trace the way of reforming the educational institution's curriculum, increasing and decreasing the number of hours in certain subjects. The author concludes that Bitola Theological Seminary trained about 30 priests for Subcarpathian Rus and was among the most popular and respected in the region. The Orthodox clergy who graduated from the studios in Macedonia were highly educated and able to unite the faithful in the parishes. On this basis, the diocesan hierarchs entrusted the "Bitolians" with large parishes or problematic parishes where it was necessary to normalize the situation. The conclusions outline the prospects for further research.
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McQuillan, D. Aidan. "Franch-Canadian Communities in the American Upper Midwest during the Nineteenth Century." Cahiers de géographie du Québec 23, no. 58 (April 12, 2005): 53–72. http://dx.doi.org/10.7202/021423ar.

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The pattern of nineteenth-century French-Canadian settlements in the American Midwest bore no relation to the pattern of fur-trading posts of the eighteenth century. French-Canadians of the nine-teenth century were attracted by employment opportunities along the farming, lumbering, and mining frontiers. Detroit, Chicago, and Minneapolis-St. Paul developed French-Canadian parishes which maintained links with rural communities. Survival of the French language, cultural heritage, and affiliation with the Catholic Church varied throughout the region. Americanization of French-Canadians went hand in hand with their commercial success. A French-Canadian identity survived in the poorest, marginal, rural areas of northern Michigan, Wisconsin, and Minnesota.
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Dessindi, Kristhalia, and Mutiara Andalas. "Citizenship Catechesis Initiation for Mainstreaming Political Engagement Among the Z Faithful Digital Generation." Journal of Asian Orientation in Theology 04, no. 02 (August 30, 2022): 165–82. http://dx.doi.org/10.24071/jaot.v4i2.5089.

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Catholic Bishop Conference through the Catechetical Commission Catholic to youth to involve in political issues and to become political leaders has become an embryonic momentum for ‘citizenship catechesis’. How does social activism among Catholic youth at St. Anthony of Padua Parish in Kotabaru Yogyakarta become the embryo of the birth of citizenship catechesis? The two authors conducted qualitative research with a naturalistic descriptive design through participative observation, literature review and semi-structured interviews to collect data. The Catholic youth in St. Anthony of Padua Parish in Kotabaru Yogyakarta, who belong to the Z generation and are actively involved in social activism, is the leading research informant. Citizenship catechesis embryo grows organically through social activism, such as Interfaith Dialogue and Sega Mubeng. Ahead of the 2024 presidential election, parishes need urgently to initiate citizenship catechesis with activities that allow the faithful Z generation to borrow Pope Francis’ terminology, ‘to be involved, not just observers, even spectators.’
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Rowell, S. C. "The Role of Charitable Activity in the Formation of Vilnius Society in the 14th to mid-16th Centuries." Lithuanian Historical Studies 17, no. 1 (December 28, 2012): 39–69. http://dx.doi.org/10.30965/25386565-01701002.

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This article examines the development of charitable activity in the city of Vilnius and elsewhere in the Grand Duchy of Lithuania before the middle of the sixteenth century by studying the foundation of almshouses to care for the poor and destitute and foster the memory and salvation of pious benefactors. Almshouse foundations developed from increasing forms of practical piety within the GDL from the late fifteenth century, following earlier west European and Polish models. The first, dedicated to traditional patrons of such institutions, St Job and St Mary Magdalene, was founded by a Vilnius canon and medical doctor, Martin of Duszniki with the support of the monarch, Sigismund the Old, and his counsellors between 1518 and 1522. The almshouse swiftly became an established part of the city’s sacral topography. The fashion was adopted by Eastern Orthodox parishes in Vilnius too, and later spread to other confessional groups. Twelve charters are published for the first time in an appendix.
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BURGESS, CLIVE. "London Parishioners in Times of Change: St Andrew Hubbard, Eastcheap, c. 1450–1570." Journal of Ecclesiastical History 53, no. 1 (January 2002): 38–63. http://dx.doi.org/10.1017/s0022046901008685.

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If St Andrew Hubbard, Eastcheap, was a fairly typical London parish in the later fifteenth and sixteenth centuries, its archive is unusually good. A reasonable number of its parishioners have surviving wills, which is true for the City's parishes generally; but St Andrew Hubbard is extraordinary in preserving churchwardens' accounts in a virtually unbroken run from c. 1450. It thus proves possible to gain a more than usually clear impression of parishioners' beliefs and conduct both for the period preceding the Reformation and then during subsequent upheavals. Scrutiny of testamentary practice either side of c. 1540 indicates a profound and rapid shift in the way in which individuals conceived of and exploited their parish. While, by comparison, churchwardens' accounts suggest institutional continuities, analysis of two mid sixteenth-century initiatives to keep property which had been devised to the parish sheds further welcome light on the reflexes that a community developed to safeguard its interests in this critical period.
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36

Hugh-Jones, Martin E., R. Hampton Peele, and Vincent L. Wilson. "Parkinson’s Disease in Louisiana, 1999–2012: Based on Hospital Primary Discharge Diagnoses, Incidence, and Risk in Relation to Local Agricultural Crops, Pesticides, and Aquifer Recharge." International Journal of Environmental Research and Public Health 17, no. 5 (February 29, 2020): 1584. http://dx.doi.org/10.3390/ijerph17051584.

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The two major causes of Parkinson’s disease (PD) are genetic susceptibility and exposure to agricultural pesticides. Access to 23,224 individuals’ hospital primary discharge diagnoses of PD allowed the mapping of cases against known crop distributions and pesticides. Our main objective was to map PD risks (cases per 10,000 people) against crops and their pesticides. The ZIP Code address locations, and the 2000 and 2010 census data, were used to map the risks of PD throughout Louisiana and in relation to United States Department of Agriculture (USDA)-recorded crops. The introduction of glyphosate-resistant crops appears to have initiated the PD disappearance from northeastern parishes on the west bank of the Mississippi river. Rice and sugar cane are seemingly unassociated with PD, as is the Mississippi itself, except for Jefferson and St. Charles Parishes, which are essentially urban or industrial. The present major PD-affected areas are associated with commercial forests, woodlands, and pastures, and thus with certain arbor-pastoral pesticides, 2,4-D, chlorpyrifos, and paraquat. Human populations at maximum risk are those living in areas of moderate and high aquifer-recharge potential. The levels of estimated pesticide exposure in these recharge areas we were able to access were of variable use, but significant amounts of 2,4-D were being used.
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Manzhaliy, H. "Updating the activity of Christian institutions in Ukraine in times of economic crisis." Ukrainian Religious Studies, no. 50 (March 10, 2009): 58–62. http://dx.doi.org/10.32420/2009.50.2032.

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The economic crisis has been the main topic of all news resources in recent months. Today, Christian churches and other religious organizations, both in Ukraine and in the world, do not stand aside from this problem. We learn from various sources that financial difficulties have increased the number of parishioners of religious institutions by several times. In particular, people visit those religious institutions where they hold so-called "anti-crisis prayer services." One of the first places to pray for overcoming the crisis was the Cathedral of St. Michael's Cathedral in Zhytomyr, where, according to Father Alexander Trofimlyuk, the number of people attending Sunday worship increased from 200-300 parishes to 500-600.
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O’Donnell, Catherine. "“Ten Thousand Pardons”: Accusations of Clerical Misconduct in St. Peter’s Parish, 1806–1809." American Catholic Studies 134, no. 4 (December 2023): 1–24. http://dx.doi.org/10.1353/acs.2023.a916585.

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Abstract: This essay reconstructs accusations of clerical misconduct in one of the new nation’s most prominent parishes, St. Peter’s Parish, Manhattan. This episode, which unfolded from the fall of 1806 through the spring of 1809, offers a window onto painful histories. We see the way that the rumors and reality of clerical violations of celibacy concatenated with existing tensions among clergy, trustees, and prelate and between national-origin groups. We see how a prelate’s determination to treat accused clergy fairly and charitably created the possibility of additional misconduct. By witnessing accused priests defending themselves from accusations that threatened their status, livelihood, and sense of self—while fellow clergy worked to unearth evidence against them and lay leaders took an expansive view of their temporal authority—we gain insight into the world of parish priests. Finally, the crisis also offers glimpses of how a woman caught up in these accusations tried to defend her interests.
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O'Donnell, Catherine. ""A Dreadful Wolf Loose in the Fold of Christ": St. Peter's Parish, Manhattan, 1806." American Catholic Studies 134, no. 3 (September 2023): 1–26. http://dx.doi.org/10.1353/acs.2023.a908496.

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Abstract: This essay reconstructs two accusations that roiled one of the early American nation's most prominent parishes, St. Peter's of Manhattan, in 1806. Both accusations involved violations of clerical celibacy. This small-scale study reveals the significant extent to which clergy, lay leaders, and prelate understood violations of clerical celibacy to threaten the reputation of Catholicism at a moment when Catholics were staking a claim to full participation in polity and culture. It demonstrates that despite concern over priestly misconduct, accusations were discussed only obliquely and addressed awkwardly and hesitantly. The array of perspectives evident in the archival record also offers a case study of the personal and institutional costs of alleged and real violations of celibacy: we see, albeit imperfectly, the thoughts and actions of clergy, of the bishop, and of a young woman who—in my evaluation of the evidence—was abusively treated.
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40

Davies, John. "‘War is a Scourge’: The First Year of the Great War 1914–1915: Catholics and Pastoral Guidance." Recusant History 30, no. 3 (May 2011): 485–500. http://dx.doi.org/10.1017/s0034193200013042.

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When Britain declared war on Germany in August 1914 few could have foreseen that it would last four years or predicted the slaughter it would bring. The parishioners of the Catholic parish of St. Peter Seel St., in the docklands of south Liverpool, along with Catholics throughout the country, on the first Sunday of the war were exhorted to pray for peace. The assumption seemed to be that the war would be a short one. The lessons of Britain's last major conflict, the South African Wars at the turn of the nineteenth-century, seemed not to have impinged on popular imagination. it would, however, be only a relatively short space of time before the news of local young men ‘killed in action’ began to appear in the notice books of St. Peter's and other Catholic parishes, bringing a growing realisation that this war was ‘different’. Perhaps it would not end quickly and certainly as the horror of events in Belgium and France began to appear in the press, national, local and ‘confessional’, the conviction grew that indeed this was no ‘ordinary’ war. How did the leaders of the Catholic community respond? What guidance and comfort were offered to the community, which was largely working class, whose sons found themselves in the front line?
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Piechocka-Kłos, Maria. "Saint Martin in Polish local self-government heraldry." Forum Teologiczne 23 (November 25, 2022): 37–49. http://dx.doi.org/10.31648/ft.8026.

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Saint Martin is a very popular character in the Christian tradition. His life and deeds have had a considerable impact on successive generations of Christians, beginning with the Middle Ages and he is still present in the minds of believers. The popularity of this saint in Poland and Europe is reflected in many names of churches, parishes, chapels, altars as well as in art, names and heraldry. This paper presents selected local self-government coats of arms displaying an image of St. Martin or attributes associated with him. The full figure of St. Martin in Polish local self-government heraldry can be found on the coats of arms of five rural communes (the communes of Biskupice, Drużbice, Granowo, Mochowo and Wiśniowa), the coats of arms of two urban communes (the commune of Jawor, the town and commune of Pacanów) and the coat of arms of an urban quarter (Słocina – currently a quarter of Rzeszów, earlier – until 1954 – a commune). Only one of these, i.e. the coat of arms of the commune of Poświętne, refers to St. Martin by objects associated with him. Heraldic representations of Martin of Tours can be found, for example, in Germany, especially in Hesse, Bavaria, Rhineland-Palatinate, Mainz, but also in Czechia, Austria, Slovakia, Finland and Ukraine.
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42

Kornilov, Alexandr. "Educator S. N. Bogolyubov and his remarks about the parish schools of the Russian Orthodox Church in the states of New York and Pennsylvania (1962—1968)." INTELLIGENTSIA AND THE WORLD, no. 3 (October 1, 2020): 115–28. http://dx.doi.org/10.46725/iw.2020.3.7.

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The article studies publications of Semyon Nikolayevich Bogolyubov, 1889—1971, an outstanding educator of Russian Abroad. These publications were devoted to his trips to parish schools of the Russian Church Abroad (ROCOR). The educator S. N. Bogolyubov served in the 1960s as Chief Clerk of the Educational Council under Synod of Bishops of the Russian Church Abroad. In order to maintain effective control over and to improve learning process the teacher visited a few parish schools in 1962—1968. In particular, he visited such famous parishes in the states of New York and Pennsylvania as the Holy Protection Church in Nyack, the Joy of All Who Sorrow Church in Philadelphia, the St. Vladimir Parish of the same city, and the Convent of New Diveyevo in Spring Valley. S. N. Bogolyubov reflected some results of his trips in reports which were published by the Orthodox Russia journal, the print organ of the ROCOR St. Trinity Monastery in Jordanville, New York. Reading and analysis of the Bogolyubov publications give researcher an opportunity to reconstruct the little-known activities of this activist of Church and community, to show the daily work of the parish schools, to identify challenges and achievements that the parish institutions of educations had, to get to know the features of the most successful school teachers. The above issues have not yet been addressed in the studies of Russian historians and specialists on history of intelligentsia. That is why this article seems relevant. The author used methods of criticism of historical source as well as methods of induction and deduction. The author came to the conclusion that the parish schools of New York and Pennsylvania performed an important function, namely, they conserved and supported Russian ethnic and religious identity among Russian youth. During the trips to schools, the teacher opened and published the most successful methods of education. Hierarchs of the Church Abroad highly appreciated the activities of the teacher and recommended that parishes make wide use of pedagogical methods of Bogolyubov.
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43

Summers, J. Kevin, Rachelle Sanderson, Rachelle Trahan, Kendra Hendricks, Mia Ruffin, Adam Williams, Andrea Lamper, Mason Lowery, and Linda C. Harwell. "Development of Community-Level Capacity of Resilience to Natural Hazards for Environmental- and Social-Justice-Challenged Communities: 1. Approach, Concepts, and Assessment of Existing Information." Sustainability 16, no. 3 (January 23, 2024): 963. http://dx.doi.org/10.3390/su16030963.

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Impoverished and under-served communities are often exposed to the worst environmental and climate hazards. Identifying these communities and building their resilience capacity to withstand such hazards is a vital justice aspect of environmental management. Building community resilience requires five activities: (1) examination of existing information, (2) community engagement and assessment of local knowledge, (3) development of reasonable strategies to build resilience, (4) implementation and these strategies, and (5) monitoring and transability of the process. This manuscript examines the first component of this process. The attributes of multiple parishes in Louisiana are examined using available data and existing models of human well-being, community resilience, and environmental/climate/socioeconomic justice. These existing models and tools were used to determine parish-level resilience to natural hazards including flooding, hurricanes, and other potential natural climatic hazards in central Louisiana (U.S.). Through consultation with state officials and local community groups, candidate environmental justice (EJ) and social justice (SJ) communities were selected to develop resilience capacity enhancement plans to address potential adverse parish and community outcomes of natural hazard events. Of the available parishes, St. Helena Parish was selected as an entity that would significantly benefit from resilience capacity building. The remaining two activities, community engagement and strategy development, will be examined in sister manuscripts. Continuing studies, to be described elsewhere, will describe community engagement and the determination of strategies, implementation plans, and the monitoring of the success of these strategic implementations.
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44

Williams, Samantha. "Plague and Poor Relief in Cambridge, 1665-1666." Roger Schofield, 1937-2019, no. 105 (December 31, 2020): 47–55. http://dx.doi.org/10.35488/lps105.2020.47.

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Plague and the poor law were inextricably entwined, yet there has been little research into the extent to which poor relief contributed to the economic costs of plague epidemics. While much of the huge expense plague represented to local communities was met largely by special plague rates, fasts and fines, and income from charitable briefs, poor relief was a part of this mixed economy of funds. Through a microhistory of the parish of St Benedict in Cambridge in the town's worst outbreak of plague in 1665–1666, this article indicates that poor relief supported a substantial number of families and paid for their burials. The costs met by overseers represented around one month's additional parish spending. If this was scaled up proportionately to all fourteen parishes this would represent a significant sum of money.
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45

Spinks, Bryan D. "Remembering and Lamenting Lost Liturgy: The Text and Context of Rites of Durham, c.1593." Studia Liturgica 49, no. 2 (September 2019): 143–53. http://dx.doi.org/10.1177/0039320719884954.

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The Rites of Durham was written c.1593, and the authorship is uncertain, but is presumed to be a compilation of accounts by one or more of the former monks and clergy who lived through the dissolution and who remained either at the cathedral or in Durham parishes after the Elizabethan Settlement. Rites gives detailed descriptions of the cathedral furnishings and of the processions and festivals prior to the dissolution when the shrine of St. Cuthbert was still intact. The account shows a bias against the further reforms made under Dean William Whittingham. It is not, however, a Customary, and has inaccuracies and biases. It is most certainly a liturgical anamnesis, and a lament for a lost liturgical past. The compiler, though, may have intended it as a testimony of the past which might one day be restored.
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Bauwens, Michal, and Annelies Somers. "The Institutional Nature of Parishes and the Restoration of the Church after Iconoclasm. The Case of St James and St Pharahild in Ghent (1566-1614)." Revue belge de philologie et d'histoire 93, no. 3 (2015): 669–91. http://dx.doi.org/10.3406/rbph.2015.8799.

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47

Thille, Katelyn Noelle, Nia Francesca Rametta, Daniel Mark Fitzpatrick, Camille Coomansingh Springer, Keshaw Tiwari, Rhonda Denise Pinckney, and Ravindra Nath Sharma. "Ectoparasites of brown rats (Rattus norvegicus) in Grenada, West Indies." Veterinary World 12, no. 9 (September 2019): 1390–94. http://dx.doi.org/10.14202/vetworld.2019.1390-1394.

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Background and Aim: Arthropod ectoparasites (mites, lice, ticks, and fleas) on common house rats or brown rats (Rattus norvegicus) are known to transmit zoonotic pathogens and diminish rat health. To the best of our knowledge, there is no published information regarding the prevalence of ectoparasites on R. norvegicus in Grenada. This study aimed to determine the prevalence and types of ectoparasites present on brown rats from Grenada. Materials and Methods: One hundred sixty-eight rats were collected live from the parishes of St. George and St. David, Grenada, from May to July 2017. Following euthanasia, external parasites were collected using fine combs, thumb forceps, and paper tape. Tape samples and free specimens were placed in containers with 70% ethanol. External parasites were evaluated using dissection microscopy. Results: Over 2000 ectoparasites were collected from 149 of the 168 trapped rats (88.7%). Ectoparasites identified included mesostigmatid mites (found on 84.6% of infested rats), fur mites in the families Atopomelidae and Listrophoridae (67.1%), Polyplax spp. lice (6.7%), fleas (3.4%), an unidentified larval tick (0.7%), and a mite in the family Myobiidae (0.7%). Infestation rates were higher in St. David Parish (86/89; 96.6%) than in St. George Parish (63/79; 79.7%) (p=0.001). When comparing sex and age, males had a marginal increase in infestation rate (83/89; 93.3%) compared to females (66/79; 83.5%) (p=0.054), and adults had an infestation rate of 90.7% (97/107) compared to juvenile rats who had a 66.7% (14/21) infestation rate. Conclusion: Brown rats in Grenada are heavily infested with ectoparasites, including known vectors of pathogens. Future studies will examine the prevalence of zoonotic pathogens in these arthropods.
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Marshall, Elaine F. "Hopkins’s Sermons and “Felix Randal”." Religion and the Arts 19, no. 4 (2015): 320–38. http://dx.doi.org/10.1163/15685292-01904002.

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Since Alfred Thomas’s discovery in 1971 that Hopkins had entered the death of his parishioner, Felix Spencer, in St. Francis Xavier’s church record book, scholars have interpreted Hopkins’s sonnet, “Felix Randal,” in the context of his ministerial experience in Victorian Liverpool. This paper aims to add to existing research on “Felix Randal” by analyzing some of the sonnet’s underlying themes in the light of Hopkins’s Bedford Leigh and Liverpool sermons, and sources on Felix Spencer and his environment that have not yet received attention by critics. These sources include The Gore’s Directory, contemporary newspapers, and material on Felix Spencer’s burial. The investigation will reveal that, despite the differences between Hopkins’s sermons and “Felix Randal,” some of the teachings in his sermons, together with information on the social conditions in his urban parishes, can help the reader to probe the obscurities in the sonnet, and offer additional interpretations of its meaning.
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49

Widyawati, Fransiska. "SOCIALIZATION AND STRENGTHENING THE PASTORAL YEAR OF HOLISTIC TOURISM AT ST. MIKAEL KUMBA PARISH." Randang Tana - Jurnal Pengabdian Masyarakat 5, no. 2 (June 2, 2022): 124–32. http://dx.doi.org/10.36928/jrt.v5i2.1093.

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The Catholic Church of Ruteng Diocese has declared 2020 as the Pastoral Year of Holistic Tourism. The Church wants tourism to be an opportunity for Catholics to build the common good, and promote global brotherhood and unity. This Tourism Pastoral should be implemented in parishes, sub-parish, regions, and members of the Basic Ecclesiastical Communities (BEC) throughout the diocese. To introduce and implement tourism pastoral programs to the whole people, a Community Service Program (CSP) was designed. The CSP subject and partner were the BECs leaders in the Bethany Community of Santu Mikael Kumba Parish. The goal was for partners to recognize the nature of the 2022 Holistic Tourism Pastoral Year, recognize strategic programs and be willing to implement programs within their respective communities and BECs. The CSP method used consists of 3 main stages: preparation, implementation, and evaluation. As a result, the CSP socialization has been completed. The target partners were enlightened by the socialization and understood the work program of the Catholic Church better. They were also ready to implement existing programs and develop regional internal programs and KBGs. This program was recommended to be carried out more often, both in the same theme and in different contexts and themes.
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50

Bolfa, Pompei, John J. Callanan, Jenifer Ketzis, Silvia Marchi, Trista Cheng, Hieuhanh Huynh, Tiffany Lavinder, Kenneth Boey, Clare Hamilton, and Patrick Kelly. "Infections and pathology of free-roaming backyard chickens on St. Kitts, West Indies." Journal of Veterinary Diagnostic Investigation 31, no. 3 (April 11, 2019): 343–49. http://dx.doi.org/10.1177/1040638719843638.

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Abstract:
Free-roaming chickens on Caribbean islands are important sentinels for local avian diseases and those introduced by birds migrating through the Americas. We studied 81 apparently healthy unvaccinated free-roaming chickens from 9 parishes on St. Kitts, an eastern Caribbean island. Using commercial ELISAs, no chickens had antibodies against avian influenza virus, West Nile virus, or Salmonella Enteritidis, although seropositivity was high to infectious bursal disease virus (86%), infectious bronchitis virus (84%), Mycoplasma (37%), and avian avulavirus 1 (Newcastle disease virus, 31%). Examination of small and large intestinal contents revealed cestodes in 79% and nematodes in 75% of the chickens. Although ectoparasites and endoparasites were common (74% and 79%, respectively), only a few chickens had lesions at postmortem examination, mainly intestinal serosal nodules (12%) and feather loss (6%). Histologic examination of 18 organs from each bird revealed lesions in high percentages of organs, mainly the liver (86%), lung (75%), spleen (60%), small intestine (56%), skin (42%), and kidney (40%). Lesions included degenerative, reactive, inflammatory, and neoplastic, and were not correlated with the serologic status of the chickens except in one case of infectious bursal disease. Microscopically, Paratanaisia bragai was seen in the kidneys of 3 chickens and intestinal coccidiasis in 1 chicken. Pulmonary silicate aggregates were common, were present in intestinal serosal nodules, and were suggestive of environmental exposure.
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